Political Leadership

Found 8 Search results

1. God's Power

   Rabbi Alex Israel | 35 minutes

   This parasha seems to starts out with a grand statement but then fizzles out, pausing to list geneology, and then repeats Moshe's worry about his speech impediment. Upon closer examination, we see that the parasha's chiastic structure emphasizes the transformation of Moshe's mission from a political role to that of “emissary of God” (Sheliach Hashem).

2. David's Division of the Spoils of War

   Dr. Adina Sternberg

   תאריך פרסום: תשע"ב | |

   This shiur looks at David’s divisions of the spoils after the war to retrieve the captives taken by Amalek. But wasn't Amalek supposed to be destroyed by Shaul? As we analyze this story, we notice that David is strikingly different from Shaul. We survey the stories of Shaul and examine what characterizes these differences. Returning to the division of the spoils, we uncover what is behind those who disagree with David. We find religious as well as moral-societal perspectives, and compare these various approaches with the one found in the deal between Avraham and the King of Sedom.

3. Yirmiyahu and Yosef in the Pit

   Rabbi David Sabato

4. POLITICIANS – KEEP YOUR PROMISES

   Rabbi Dr. Yehuda Brandes

5. Separating From Foreign Wives

   Rabbi Tzvi Sinensky

   Ezra’s response to the news of intermarriage is at once severe and passive. His actions seem conflicted. The success of the initiative is similarly mixed. At first glance, it appears to be a remarkable triumph. Upon closer examination, however, the people’s commitment appears lukewarm.  The fact that Nehemya was repeatedly required to confront the sin implies that Ezra had failed to truly solve the problem.

   Ezra was a different type of leader than Nehemya. Whereas Nehemya was a forceful political personality deeply grounded in Torah values, Ezra was first and foremost a brilliant, dedicated scholar. Ezra was not, in essence, a man of action. Only when prodded does Ezra rise to the occasion and move mountains to profoundly shape his community.

   The parallels to the Revelation at Sinai teach despite the fact that the community has sinned, repentance creates the possibility of renewed covenantal commitment. Shivat Tzion represents a time of renewed commitment to our relationship with God.

6. Nehemya Fights for the Poor

   Rabbi Tzvi Sinensky

7. The Teshuva Revolution

   Part 1

   Rabbi Tzvi Sinensky

   The events of Shivat Tzion are cyclical. Although three different sets of events are recorded in our sefer, each mirrors the others. The similarity dramatizes the striking parallel between the events of the early chapters of Ezra, in which the Jews are restored to their homes and engage in a religious revival by rebuilding the altar, and Nehemya’s repopulation and inspiring Torah reading. The details differ and some sixty years separate the two events, but the fundamental challenges of Shivat Tzion remain the same.

   Whereas Ezra was highly esteemed as a scholar and role model, his political acumen was no match for that of Nehemya. Throughout the events which until this point had emphasized matters of security, Ezra stood outside the limelight. Now that things have settled down considerably and Nehemya is finally ready to turn to religious matters, Ezra once again steps forward and plays a prominent role alongside his colleague.

   As we make our way through the Torah reading ceremony, it becomes clear that Ezra’s ritual is intended to recreate the Hakhel ceremony. Hakhel is a septennial recreation of the Revelation at Sinai. Thus, the Torah reading ceremony is a transformative event of Shivat Tzion, and even of Jewish history. It is evident that there was mass ignorance on the part of the remnant in Judea. Had Ezra not ascended from Babylonia, it is not at all self-evident that the Judean community would have ever learned the basics and recommitted themselves to a Torah-based lifestyle. The comparison to Sinai is thus certainly not an exaggeration.

8. A Retrospective

   Rabbi Tzvi Sinensky

   Conflicting proofs exist as to whether the books of Ezra and Nehemya are one book or two. The preponderance of evidence inclines toward the position that they are a unified work. The differences noted center on Ezra and Nehemya’s distinct leadership styles, one religious and the other political - two contrasting modes of leadership that are crucial in the post prophetic era.

   While similarities to the rest of Tanakh are abound in the books of Shivat Tzion, still, there are significant departures from the rest of Tanakh.

   The omnipresent temptation of idolatry has been overtaken by the allure of intermarriage.

   The post-prophetic period will feature uncharted territory for a Jewish community that had been led by monarchs and prophets for as long as they could remember. As opposed to the prophets’ black-and-white, explicit directives, the Shivat Tzion community must learn to embrace ambiguity.

   The contemporary messages of the works of Shivat Tzion include:

   • There are multiple legitimate models of Jewish leadership.
   • At times leadership demands clinging to core principles, even if at great risk.
   • Redemption, in Shivat Tzion as today, is not an all-or-nothing proposition. Shivat Tzion interweaves idealism and realism. We must celebrate partial victories, even as the work remains dauntingly incomplete.
   • National rituals and shared memory are keys to Jewish survival.
   • Education is the key that unlocks Jewish commitment and continuity.
   • Politics are unpleasant, but are necessary and not inherently evil.
   • No matter the challenges, we remain God’s beloved.